Superiority of Belief over Islam and Certainty over Belief

1. Abu Ali al-Ash’ari has narrated from Muhammad ibn Salim from Ahmad ibn al- Nadr from ‘Amr ibn Shamir from Jabir from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O brother from Ju’f (name of his tribe) belief is superior to Islam and certainty is superior to belief. Nothing there is dearer than certainty.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Sayf ibn ‘Ami rah who has said the following: “Abu ‘ Abd Allah (a.s.), once said to Mufaddal ibn ’Umar, ’O Mufaddal, if you want to know whether a man is the most wicked or most fortunate, find out to whom he provides Benevolent Assistance. If he finds a properly deserving recipient, it is information for you that good consequences await him; if he provides Benevolent Assistance to those who do not deserve it, notice that there is not anything good for him before Allah.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ibn Faddal from abu Jamilah from Sa‘d ibn Tarif from al-Asbagh ibn Nubatah who has said the following: “’Amir al-Mu’minin (a.s.), has said, ‘Allah, the most Majestic, the most Glorious, laughs (loves) at a man in a group of soldiers who are attacked by wild beasts or thieves and he defends them so they can pass by.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from Idris ibn ‘ Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a child who dies on the seventh day: if ‘Aqiqah is still necessary. He (the Imam) said, ‘If he dies before al-Zuhr ‘Aqiqah is not required; but if he dies after al-Zuhr then ‘Aqiqah is required.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

26. A number from our companions, from Sahl Bin Zyad, from Yaqoub Bin Yazeed, from Muhammad Bin Ja’far Al-Aqabayy with an unbroken chain said: ‘Amir-ul-Momineen (asws) gave a sermon, so he (asws) Praised Allah (azwj) and Extolled Him (azwj), then said: ‘O you people! Surely, Adam (as) did not give birth to a slave or a bondmaid, and that all of the people are free, but Allah (azwj) Made some to be in authority over the others. So the one who had an affliction and he bore it patiently in goodness so he should not consider by it as a favour to Allah (azwj) Mighty and Majestic. Indeed! There are things present and we have equality regarding it between the black and the red’. So Marwaan said to Talha and Al-Zubeyr, ‘He (asws) has not intended any by this other than the two of you’. He (the narrator) said, ‘So he (asws) gave each one of them three Dinars, and gave a man from the Helpers three Dinars, and afterwards a black boy came over so he (asws) gave him three Dinars’. So the Helper said, ‘O Amir-ul-Momineen (asws), this is a slave whom I freed yesterday. You (asws) have made me and him as equals’. So he (asws) said: ‘I (asws) looked in the Book of Allah (azwj), I (asws) could not find any preference for the sons of Ismail (as) over the sons of Is’haaq (as)’.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Sahl ibn Ziyad and al-Husayn ibn Muhammad from Mu’alla ibn Muhammad all from al-Washsha’ who has said the following: “I heard abu Al-Hassan (a.s.) saying, ‘Belief is above Islam by one degree. Piety is above belief by one degree. Certainty is above piety by one degree. Nothing is distributed so little among people as certainty is.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about Ghusl (bath) on Friday. He (the Imam) said, ‘It is obligatory, regardless, if one is on a journey or at home except that women are exempt on a journey due to scarcity of water.’ He (the Imam) said, ‘Ghusl (bath) because of sexual relation is obligatory as well as because of Hayd (menses) when bleeding stops. It is obligatory for al-Mustahazah (irregular Hayd (menses)) if blood passes through the piece of cotton, which (she has) placed in her urethra. In such case she must take Ghusl (bath) for every two Salah (prayer) and for the morning Salah (prayer). If blood does not pass through the piece of cotton, there is once Ghusl (bath) only every day and Wudu’ for every Salah (prayer). Ghusl (bath) is obligatory because of al-Nifas (childbirth). Ghusl (bath) of newborn is obligatory. Ghusl (bath) of a dead body is obligatory. There is Ghusl (bath) for visiting (al-Ka‘bah), for entering the House, and for pleading for rainfall. It is preferable to take Ghusl (bath) in the first night of the month of Ramadan. Ghusl (bath) in twenty-first and twenty-third nights of the month of Ramadan is Sunnah that one should not ignore because one of them is the night of al- Qadr. Ghusl (bath) on the day of al-Fitr (the first day of the month of Shawwal), on the day of al- Adha’ (tenth of the month of Dhul Hajjah) is of the Sunnah. I do not like to ignore it. There is Ghusl (bath) for Istikharah. It is preferable to take Ghusl (bath) to perform acts of worship during the three nights of the month of Ramadan; the nineteenth, twenty- first and twenty-third nights.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who has said the following: “Abu ’Abd Allah (a.s.), once said to me, ‘O Mufaddal, if you want to know whether a man ends up as good or wicked, consider where he places his Benevolent Assistance. If he provides such assistance for a properly deserving recipient, he is headed toward a good direction; if he provides it for an undeserving recipient, then that is proof that there is not anything for him on the Day of Judgment.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “The Messenger of Allah O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Your helping a weak person is the best charity.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Harun Mawla’ ale Al-Ja‘dah who has said the following: “I would often sit with abu ‘Abd Allah (a.s.), in al-Madinah and he (the Imam) found me absent for a few days. When I went to visit him (the Imam) he (the Imam) asked, ‘I have not seen you for many days, O abu Harun.’ I said that a boy is born to me. He (the Imam) said, ‘May Allah make him a blessing for you! What have you named him?’ I replied, ‘I have named him Muhammad.’ He (the Imam) lowered his face to the ground saying, Muhammad, Muhammad, Muhammad, until his face almost touched the ground. He (the Imam) then said, ‘My soul, my children, my family, my father and all the inhabitants of earth, all of them are sacrifices for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. You must not abuse him (the child), beat him or misbehave with him. Take notice, O abu Harun, that there is no house on earth wherein someone is named Muhammad but that it speaks of the glory of Allah.’ He (the Imam) then asked me, ‘Have you offered ‘Aqiqah for him?’ He (the narrator) has said, ‘I remained quiet. He (the Imam) found me quiet and thought that I have not offered ‘Aqiqah yet. He (the Imam) said, ‘O Musadif, come closer to me.’ I by Allah did not hear what he (the Imam) said to him except that I guessed he (the Imam) instructed him to give something to me. I then wanted to stand up and he (the Imam) then said to me, ‘Wait O abu Harun as you are.’ Musadif then brought for me three dinars and placed them in my hand and said, ‘O abu Harun, you can go and buy two rams, make sure they are fat, then slaughter and use them for food.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from Safwan from abu af-Hassan, al-Rida’ (a.s.), and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Safwan and Ahmad ibn Muhammad from ibn abu Nasr who have said the following: “We once asked abu al-Hassan, al-Rida’ (a.s.), about the case of a man who has made a will about a share of his legacy and it is not known how much a share is. He (the Imam) asked, ‘Have you not received anything about it from Ja‘far, or abu Ja‘far, ‘Alayhim al-Salam?’ We replied, ‘We pray to Allah to keep our souls in service for your cause, we have not heard our people mention anything about it from your ancestors.’ He (the Imam) said, ‘A share is one of eight.’ We said, ‘We pray to Allah to keep our souls in service for your cause, how it has become one of eight?’ He (the Imam) said, ‘Have you not read the book of Allah, most Majestic, most Glorious?’ I said, ‘I pray to Allah to keep my soul in service for your cause, I read but do not know in which passage it is.’ He (the Imam) said, ‘It is in the words of Allah, most Majestic, most Glorious, “Charity is only for the poor, destitute, Zakat collectors, people inclined to the religion, slaves, debtors, in the way of Allah and for those who deplete their supplies on a journey.” (9:60)’ He (the Imam) then formed eight with his hand and said, ‘This is how the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, distributed in eight shares, thus, a share is one out of eight.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Al-Hassan ibn Mahbub from Ali ibn Ri’ab from Humran ibn ‘A’Yun who has said the following: “I heard abu Ja’far (a.s.) saying, ‘Allah has given superiority to belief over Islam by one degree just as He has given superiority to al-Ka’ba over the Sacred Mosque.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ahmad ibn ‘Amr ibn Sulayman al-Bajaliy from Isma‘il ibn al-Hassan ibn Isma‘il ibn Shu’ayb ibn Mitham al-Tammar from Ibrahim ibn Ishaq al-Mada’iniy from a man from abu Mikhnaf al-Azdiy who has said the following: “Once a group of Shi`a people came to ’Amir al-Mu’minin (a.s.), with the following request: ‘O ’Amir al-Mu’minin, we request you to distribute the wealth at your disposal (public treasury) among the chiefs and elite people. In so doing, they will receive preference, which will strengthen your affairs. Thereafter, you can reassume your program of equal distribution of the treasury among people as Allah has commanded you to do.’ ’Amir al-Mu’minin (a.s.), then said, ‘Do you, fie upon you, make me to achieve victory through doing injustice to Muslim people, whose ruler and high authority I have become? By Allah, I will not do so as long as there is day and night and one star in the sky (is left). By Allah, even if their wealth (public treasury) was my personal wealth, I still would distribute it among them by equal measures; in fact, it (public treasury) is their wealth.’ He (the Imam) remained silent for a long time. He then raised his head and said, ‘Whoever of you is wealthy must avoid spending in a wasteful, wrongful, extravagant manner and for causes of falsehood. In so doing, one enhances the name of his friend among people, but brings it low before Allah. Whoever spends his wealth for the causes of falsehood or undeserving recipients, Allah deprives him of the blessings of their thanks and appreciation. They will love people other than such a benevolent person. Even if certain ones among them express their appreciation, thanks and good advice, it is no more than meaningless flattery and false expressions. If the shoes of their companion slip and he becomes needy of their support and returning the favor, he receives blames as a wicked friend. One of you must not spend his property for the causes of falsehood and for the undeserving recipients; otherwise, he receives no more than lip service from those who want all powers for themselves. Only wicked people may applaud him as long as he provides them favors. Only ignorant people may offer him meaningless praise. They may call him the most generous person, while in fact, in the sight of Allah he is a stingy one. No share, in fact, is more wicked and of greater loss than this share. What meaningful gain can I make through this kind of Benevolent Assistance? Whoever among you is wealthy should therefore maintain good relations with his relatives, serve his guests, provide relief to the suffering people, the captives and those who have lost their supply while on a journey; success in such matters is a noble achievement in this world and an honor in the next life.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Muthanna’ from Fitr ibn Khalifah from Muhammad ibn Ali ibn Al-Husayn from his father, recipients of divine supreme covenant, who has said the following: “’Amir al-Mu’minin (a.s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one defends a community of Muslims in the matters of their water or fire, paradise becomes necessary (allotted) for him.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a.s.), about the case of a man who had not offered ‘Aqiqah for any of his children until they all grew up as young boys or grown up men. He (the Imam) said, ‘If he offers sacrifice for them or they themselves offer sacrifice it then is sufficient for ‘Aqiqah. He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The newborn is under the mortgage of ‘Aqiqah and it is up to the parents to free him or leave him under such mortgage.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Harun ibn al-Jahm or others from ‘Amr ibn Aban ibn al-Kalbi from ‘Abd al-Hamid al-Wasiti from abu Basir who has said the following: “Once Abu ‘Abdillah (a.s.) said to me, ‘O abu Muhammad, Islam is a high status.’ I said, ‘Yes, indeed it is.’ The Imam said, ‘Belief is above Islam by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Piety is above belief by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Certainty is above piety by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Nothing is given to people as little as certainty is. What you are holding to is very little of Islam. Pay attention not to lose it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Isma‘il ibn Jabir who has said the following: “I heard Abu ‘Abd Allah (a.s.), say, ‘If people achieve what Allah, the Most Majestic, the Most Glorious, has commanded them to achieve, but spend where Allah has prohibited such spending, it is not accepted. If people achieve what Allah has prohibited and spend on matters that Allah has commanded them to spend on, this also is not accepted. He accepts only what they earn in a rightful manner and spend on a rightful recipient.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus who has said the following: “I asked abu al-Hassan al-Rida (a.s.) about belief and Islam and he said, abu Ja’far (a.s.) has said the following: ‘There is Islam. Belief is one degree higher above Islam, and piety is one degree higher above belief. Certainty is by one degree higher above piety and nothing is distributed among people so little as certainty is.’ I then said, ‘What then is certainty?’ The Imam said, ‘It is trust in Allah, submission to Allah, accepting the decision of Allah and allowing Allah to be the person in charge of one’s affairs.’ I then said, ‘What then is the interpretation of that?’ The Imam said, ‘This is how abu Ja’far (a.s.) said it is.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Musa ibn al-Qasim from abu Jamilah from Durays who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘Allah has granted you the extra wealth so that you spend it the way Allah wants you to spend. He has not given you this to keep for safe keeping.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from al-Rida (a.s.) who has said the following: “Belief is one degree higher than Islam. Piety is one degree higher than belief. Certainty is one degree higher above piety. Nothing is distributed among people so little as certainty is.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.